5<\/strong>. Salmon Jesse<\/em> ] According to the received chronology the space of time between Salmon and Jesse was not less than 400 years. In that space there are only four generations recorded in the text. Either then the received chronology is wrong or the genealogy not complete. In all probability the former is at fault, and the shortening of the period named would bring “Jewish history into harmony with Egyptian and with the internal evidence of the Israelitish history itself.” See art. Genealogy in Bib. Dict.<\/em> for this and other points.<\/p>\n This agreeth with Rth 4:22<\/span>; 1Sa 16:1<\/span>; 1Sa 16:13<\/span>. Here now ariseth the first difficulty we meet with in this genealogy, and it rather an appearance of a difficulty than a real one. <\/P> Salmon<\/B> being the son of Aminadab, who was the prince of the children of Judah in Moses’s time, Salmon cannot be imagined to have lived later than in the times of Joshua. <\/P> Boaz<\/B> seemeth to have lived in Eli’s time, which (if chronologers count right) was three hundred years after: here are but four men named to take up these years, Salmon, Booz, Obed, Jesse. <\/P> Answer.<\/I> The world according to chronologers, wanted but five of two thousand five hundred years old, when the Israelites (under the conduct of Joshua) entered into Canaan: we will suppose Salmon to have then been a young man. Eli is by them said to have lived about the two thousand eight hundred and tenth. So that the distance is three hundred and fifteen years. David is said to have been born in the two thousand eight hundred and sixtieth. So as from Salmon to David are three hundred and sixty-five years. Admit Salmon, Boaz, Obed, and Jesse to have each of them lived a hundred years, or upward, in admitting this, if we consider the age and vigour of persons in that age of the world. Moses (though a man spent with travels and battles) lived one hundred and twenty years, Deu 34:7<\/span>. Caleb at eighty-five years was strong and as fit for war as ever, Jos 4:11-12<\/span>. If we allow these four men the life of Moses they might live four hundred and eighty years, which might allow to each of them fifteen or sixteen years apiece for the concurrency of their lives with their parents, yet three hundred and sixty-five years might be well allowed for all their time: nor is it unreasonable for us to suppose, that God might allow those whom he intended thus to dignify a something longer life than the ordinary sort of men lived in that age of the world. So as the thing being neither naturally impossible (for in our age we see particular persons live upward of a hundred years) nor morally improbable, and directly affirmed in three or four texts, they must have a great mind to quarrel with a Divine revelation who question the truth of it upon such a pretence; especially considering that the lives of men in our declining and debauched age of the world, are no measures by which we can guess at the lives of extraordinary persons who lived near three thousand years ago. <\/P> David the king<\/B>: possibly that term is added to distinguish the David here intended from others of the same name; or because he was the first king of the tribe of Judah, to whom the sceptre of Israel was promised, Gen 49:10<\/span>; or the first king not given to the Israelites in wrath, as Saul was upon their murmuring against Samuel: or to show that Christ descended from that family, to whom the promise of the Messias was made, Jer 23:5<\/span>, and a kingdom established for ever, Psa 89:36-37<\/span>. Thus our evangelist hath given us the names in his first period of fourteen generations: Abraham, Isaac, Jacob, Judas, Phares, Esrom, Aram, Aminadab, Naasson, Salmon, Boaz, Obed, Jesse, David. <\/P> Solomon was not the eldest child of David by Bathsheba; that died, 2Sa 12:22-23<\/span>. He was born after David had taken Bathsheba (who had been the wife of Uriah) for his wife, 2Sa 12:25<\/span>, compared with 2Sa 11:27<\/span>.<\/P> <\/p>\n And Salmon begat Booz of Rachab<\/strong>,…. That Salmon begat Boaz, is affirmed in Ru 4:21<\/span> but it is not there said, nor any where else in the Old Testament, as here, that he begat him of Rahab, that is, of Rahab the harlot. This the Evangelist had from tradition, or from the Jewish records. That the Messiah was to spring from Boaz is asserted by the Jewish writers s; and they also own that Rahab was married to a prince in Israel, which some say t was Joshua: they pretend that she was ten years of age when the Israelites came out of Egypt; that she played the harlot all the forty years they were in the wilderness, and was married to Joshua upon the destruction of Jericho. To excuse this marriage with a Canaanitish woman, they tell us, she was not of the seven nations with whom marriage was forbid; and moreover, that she became a proselyte when the spies were received by her: they own that some very great persons of their nation sprung from her, as Jeremiah, Maaseiah, Hanameel, Shallum, Baruch, Ezekiel, Neriah, Seraiah, and Huldah the prophetess. The truth of the matter is, she became the wife of Salmon, or Salma, as he is called, 1Ch 2:11<\/span>. And in the Targum on Ru 4:20<\/span> is said to be of Bethlehem; he was the son of Nahshon or Naasson, a famous prince in Judah, and the head and captain of the tribe, Nu 1:7<\/span> Nu 7:12<\/span>. And from Rahab sprung the Messiah, another instance of a Gentile in the genealogy of Christ; and a third follows.<\/p>\n And Booz begat Obed of Ruth<\/strong>; who was a Moabitess. It is a notion that generally obtains among the Jews u, that she was the daughter of Eglon, grandson of Balak, king of Moab; and it is often taken notice of by them w, that the king Messiah should descend from her; and also other persons of note, as David, Hezekiah, Josiah, Hananiah, Mishael, Azariah, and Daniel; wherefore the mentioning of her in this genealogy, cannot be said by them to be impertinent.<\/p>\n And Obed begat Jesse<\/strong>. Jesse is thought to be, not the immediate son of Obed, but to be of the fourth generation from him; though no others are mentioned between them in Ruth, any more than here. A Jewish writer observes x, that<\/p>\n “the wise men of the Gentiles say, that there were other generations between them; perhaps, says he, they have taken this from the wise men of Israel, and so it is thought.”<\/p>\n Now notwithstanding this, Jesse may be said to be begotten by Obed, as Hezekiah’s posterity, who were carried captive into Babylon, are said to be begotten by him, Isa 39:7<\/span> though they were a remove of several generations from him. However, Jesse is rightly put among the progenitors of Christ, since the Messiah was to be a rod of his stem, and the branch of his roots, and is called the root of Jesse, Isa 11:1<\/span> which words are interpreted of the Messiah, by many of the Jewish writers y; and to this day the Jews pray for him in their synagogues under the name of , “the son of Jesse” z.<\/p>\n s Zohar in Gen. fol. 105. 4. Gloss in T. Bab. Maccot. fol. 23. 2. Tzeror Hammor, fol. 49. 2. Zoher in Gen. fol. 63. 3. t T. Bab. Megilia, fol. 14. 2. Juchasin, fol. 10. 1. Shalshelet Hakabala, fol. 7. 2. Abarb. Kimchi & Laniado in Josh. 6. 25. & Moses Kotsensis Mitzvot Torah, pr. neg. 112. u Targ. in Ruth. i. 4. T. Bab. Sanhedrim, fol. 105. 2. Horayot, fol. 10. 2. Nazir. fol 23. 2. Sota, fol. 47. 1. Zohar in Deut. fol. 109. 2. Shalshelet Hakabala fol. 8. 1. w Targ. in Ruth iii. 15. T. Bab. Sanhedrim, fol. 93. 7. Midrash Ruth, fol. 34. 4. Zohar in Gen, fol. 72. 1. Tzeror Hammor, fol. 20. 4. & 123. 4. & 132. 4. x Juchasin, fol. 10. 2. y Targum, Aben Ezra & Kimchi in loc. & Zohar in Exod. fol. 71. 1. z Seder Tephillot, fol. 278. 1. & 285. 2. Ed. Basil, T. Bab. Beracot, fol. 29. 1.<\/p>\n <\/strong><\/p>\n 1) “And Salmon beget Booz of Rachab;” <\/strong>(Salmon de egennesen . ton Boes ek tes Rachab) “Then Salmon begat Booz (or Boaz) out of, from, or by Rachab;” as a tenth <\/strong>generation of the Abrahamic Faith-line of the covenant; Boaz means “fleetness”, 1Ch 2:11<\/span>; Rth 2:1<\/span>. Rachab is a Greek form of Rahab which means “broad”, as used in Jos 2:1<\/span>, or “violence”, Psa 87:4<\/span>; Psa 89:10<\/span>. Boaz was a man of means who lived in Bethlehem, related to Ruth’s late husband. He married her to give her security and a bloodline through which Jesus came, Rth 2:1<\/span> to Rth 4:22<\/span>.<\/p>\n 2) “And Booz begat Obed of Ruth;” <\/strong>(Boes de egennesen ton lobed ek tes Routh) “Then Boaz begat Obed of (out of) Ruth;” eleventh <\/strong>generation of the Abrahamic Faith-line covenant, Rth 4:13<\/span>; Rth 4:21<\/span>. The name Obed means “worshipper,” or worshipping God, Rth 4:17<\/span>. In this family pedigree of Jesus four female ancestors are named of which two are Gentiles. Rahab and Ruth, and the other two are Tamar and Bathsheba, not wholly moral and ethical women, yet Jesus came to save them, being untainted by sin in the flesh through His virgin birth.<\/p>\n 3) “And Obed begat Jesse;” <\/strong>(lobed de egennesen ton lessai) “Then Obed begat Jesse,” twelfth <\/strong>generation of the Faith-line of Abrahamic covenant promise, Rth 4:17<\/span>; Rth 4:22<\/span>. The name “Jesse” means “a gift”. He lived at Bethlehem to which Shamuel came in search of a king, 1Sa 16:1-13<\/span>. He was as unspoiled, moral, and ethical man, Isa 11:1<\/span>; Rom 15:12<\/span>. From his root, stem, or family tree, these passages assert that the Messiah should rise to reign over the Gentiles, in whom the Gentiles would trust.<\/p>\n (5) Rachab.<\/strong>The Old Testament records are silent as to the marriage of Salmon with the harlot of Jericho. When they were compiled it was probably thought of as a blot rather than a glory; but the fact may have been preserved in the traditions of the house of David. It has been conjectured that Salmon may have been one of the two unnamed spies whose lives were saved by Rahab, when he was doing the work which Caleb had done before him. The mention of Rahab in Jas. 2:25<\/span>, Heb. 11:31<\/span>, shows that her fame had risen at the time when St. Matthew wrote. The Talmud legends, curiously enough, reckon eight prophets among her descendants, including Jeremiah and Baruch, but not any of the line of David. Assuming the connection between St. Matthew and St. James, which has been shown in the Introduction to this Gospel to be probable, the mention of Rahab by both takes its place as an interesting coincidence.<\/p>\n Booz.<\/strong>The succession is the same as in Rth. 4:21<\/span>. The new fact of Salmons marriage explains some of the features of that historythe readiness with which the sons of Naomi marry two women of the Moabites; the absence of any repugnance to such a union on the part of Boaz; perhaps the reference to Tamar in the benediction of Rth. 4:12<\/span>. Salmon would seem to have been the first of the house to have had land at Bethlehem (1Ch. 2:54<\/span>), and to have gained this in part through his adoption into the family of Caleb.<\/p>\n Mat 1:5<\/span><\/em><\/strong>. <\/strong>Rachab<\/em><\/strong><\/strong> See the note on Jos 2:1<\/span>. Dr. Doddridge observes, that though it is not expressly said that this person was Rahab of Jericho, commonly called the harlot; <\/em>yet there can be no room to doubt, as we know that she was contemporary with Salmon, and may conclude that she, as all the other women mentioned in this list, was a remarkable person. Now there was no other of that name, especially of this age, of whom the Evangelist could, so far as we can judge, suppose his reader to have any knowledge. <\/p>\n Mat 1:5<\/span> . Boaz<\/em> is also called, in Rth 4:21<\/span> and 1Ch 2:11<\/span> , son of Salma; but his mother Rahab<\/em> is not mentioned. The author without doubt drew from a tradition which was then current, and presupposed as known (according to Ewald it was apocryphal), which gave Salma as a wife to her who had risen to honour by her conduct in. Jericho (Heb 11:31<\/span> ; Jas 2:25<\/span> ). The difficulties which, according to Rosenmller, Kuinoel, and Gratz, arise from the chronology, namely, that Rahab must have become a mother at seventy or eighty years of age, are, considering the uncertainty of the genealogical tradition, which already appeals in Rth 4:20<\/span> , as well as the freedom of Orientals in general with regard to genealogies, not sufficient to justify here the assumption of some other Rahab. According to Megill<\/em> . f. 14, 2, and Koheleth<\/em> R. 8, 10, Joshua married Rahab, a tradition which is not<\/em> followed by our genealogy.<\/p>\n 5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 5. And Salmon begat Booz of Rachab<\/strong> ] This the Evangelist might have by tradition. Salmon’s genealogy is set down, 1Ch 2:9-17 Rth 4:18-22<\/span> ; but whom he married, nothing is reported.<\/p>\n<\/p>\n And Booz begat Obed of Ruth<\/strong> ] While Orphah lacks bread in her own country, Ruth is grown a great lady in Bethlehem, and advanced to be great grandmother to the King of kings. There is nothing lost by God’s service. .<\/p>\n<\/p>\n And Obed begat Jesse<\/strong> ] A good old man, but not very famous. Retired it seems he was, and drawn much up into himself; a<\/em> neither thinking great things of himself, nor seeking great things for himself; but living among his own people; much of his son David’s disposition, who loves his book the better since he saw the court, and sings, Beatas ille qui procul negotiis, &c.<\/em> (Horat.) Non vixit male, qui natus moriensque fefellit.<\/em> He is not the least happy that is least observed.<\/p>\n<\/p>\n a<\/em> . Vivetibi, quantumque potes, praelustria vita.<\/em> <\/p>\n 5. <\/strong> <\/strong> ] “Rachab illam Hierichuntinam dici, vel articulus, <\/strong> .,<\/strong> ejusque vis relativa docet.” Bengel. It has been imagined, on chronological grounds, that this Rachab must be a different person from Rahab of Jericho. But those very grounds completely tally with their identity. For Naashon (father of Salmon), prince of Judah ( 1Ch 2:10 ), offered his offering at the setting up of the tabernacle ( Num 7:12 ) 39 years before the taking of Jericho. So that Salmon would be of mature age at or soon after that event; at which time Rahab was probably young, as her father and mother were living ( Jos 6:23 ). Nor is it any objection that Achan, the fourth in descent from Judah by Zara, is contemporary with Salmon, the sixth of the other branch: since the generations in the line of Zara average 69 years, and those in the line of Phares 49, both within the limits of probability. The difficulty of the interval of 366 years between Rahab and David does not belong to this passage only, but equally to Rth 4:21-22<\/span> ; and is by no means insuperable, especially when the extreme old age of Jesse, implied in 1Sa 17:12<\/span> , is considered.<\/p>\n I may add that, considering Rahab’s father and mother were alive, the house would hardly be called the house of Rahab<\/em> except on account of the character commonly assigned to her.<\/p>\n Booz. Hebrew Boaz. Rth 4:21. 1Ch 2:12. <\/p>\n Rachab. Eng. Rahab. Jos 2:1; Jos 6:25. See note on Thamar, Mat 1:3. <\/p>\n Obed of Ruth. Rth 4:21. 1Ch 2:12. <\/p>\n Jesse. Rth 4:22. 1Ch 2:12. <\/p>\n 5. ] Rachab illam Hierichuntinam dici, vel articulus, ., ejusque vis relativa docet. Bengel. It has been imagined, on chronological grounds, that this Rachab must be a different person from Rahab of Jericho. But those very grounds completely tally with their identity. For Naashon (father of Salmon), prince of Judah (1Ch 2:10), offered his offering at the setting up of the tabernacle (Num 7:12) 39 years before the taking of Jericho. So that Salmon would be of mature age at or soon after that event; at which time Rahab was probably young, as her father and mother were living (Jos 6:23). Nor is it any objection that Achan, the fourth in descent from Judah by Zara, is contemporary with Salmon, the sixth of the other branch: since the generations in the line of Zara average 69 years, and those in the line of Phares 49, both within the limits of probability. The difficulty of the interval of 366 years between Rahab and David does not belong to this passage only, but equally to Rth 4:21-22; and is by no means insuperable, especially when the extreme old age of Jesse, implied in 1Sa 17:12, is considered.<\/p>\n I may add that, considering Rahabs father and mother were alive, the house would hardly be called the house of Rahab except on account of the character commonly assigned to her.<\/p>\n Mat 1:5. , Boaz of Rahab) Some think that the immediate ancestors of Boaz have been passed over; but it stands thus also in Rth 4:21 : nor can the first Fourteen, the standard of the two others, admit of an hiatus. More correct is their opinion, who maintain that, in such a length of time, some of the ancestors mentioned lived to a great age. The definite article, , placed before the proper name , shows that Rahab of Jericho is here meant; nor does the orthography of the word interfere with this hypothesis: for both (Raab or Rahab) and (Rachab) are written for . See Hillers[5] Onomasticon Sacrum, p. 695. The Rahab of Jericho was very young when she hid the spies (Jos 6:23): she outlived, however, Joshua and the elders (Ibid. Mat 24:29-30); and her marriage with Salmon must have taken place still later, as it is not mentioned in that book, though it is recorded that she dwelt in Israel (See Jos 6:25). In Rth 1:1, the earliest times of the Judges seem to be meant, so that the verb (which might otherwise be supposed redundant) may have an inceptive[6] force, as in like manner [7] often signifies he took the kingdom, or began to reign: and Naomi must have gone into Moab, before the Moabite domination mentioned in Jdg 3:12. Rahab might therefore have been, as she actually was, the mother of Boaz. He did not marry Ruth till he was far advanced in life (see Rth 3:10); and their grandson, Jesse, was very old (see 1Sa 17:12; 1Sa 17:14), when he became the father of David.-Cf. concerning Jehoiada, 2Ch 24:15.<\/p>\n [5] Matthew Hiller, a Lutheran divine and learned Orientalist, born at Stuttgard, 1646. Successively Professor at various universities with great reputation. Died 1725.-(I. B.)<\/p>\n [6] Bengel means, that (translated in the E. V. the Judges ruled, marg. judged) ought to be rendered the Judges began to judge, so as to indicate with greater exactness the date of the event, at the commencement of the era of the Judges.-(I. B.)<\/p>\n [7] 1) to regin, to be king; (2) to become king, 2Sa 15:10; 2Sa 16:8; 1Ki 14:2.-GESENIUS.-(I. B.)<\/p>\n Salmon: Rth 4:21, 1Ch 2:11, 1Ch 2:12, Salma, Boaz <\/p>\n Rachab: Jos 2:1-22, Jos 6:22-25, Heb 11:31, Jam 2:25, Rahab <\/p>\n Booz: Rth 1:4, Rth 1:16, Rth 1:17, Rth 1:22, Rth 2:1 – Rth 4:22 <\/p>\n Obed begat: Luk 3:32 <\/p>\n Reciprocal: Jos 6:25 – she dwelleth Rth 4:14 – that his 1Ki 11:43 – Rehoboam<\/p>\n 1:5<\/p>\n Verse 5. Booz is Boaz in the account found in the Old Testament. His mother Kachab is called Rahab in Jos 6:25; she was the woman in Jericho. This verse names two women who were connected with the blood line of Christ (Rachab and Ruth) who were not direct descendants of Abraham. However, this should not confuse us because it was customary in ancient times to ignore the daughters in the family registers. But these women were so outstanding in their parts of the great drama that the inspired writer gives them special mention.<\/p>\n And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; <\/p>\n [Booz of Rachab.] So far the Jewish writers agree with Matthew, that they confess Rachab was married to some prince of Israel, but mistaking concerning the person: whether they do this out of ignorance, or wilfully, let themselves look to that. Concerning this matter, the Babylonian Gemara hath these words: “Eight prophets and those priests sprung from Rachab, and they are these, Neriah, Baruch, Seraiah, Maaseiah, Jeremiah, Hilkiah, Hanameel, and Shallum. R. Judah saith, Huldah also was of the posterity of Rachab.” And a little after, “There is a tradition, that she, being made a proselytess, was married to Joshua”: which Kimchi also produceth in Joshua_6. Here the Gloss casts in a scruple: “It sounds somewhat harshly (saith it), that Joshua married one that was made a proselyte, when it was not lawful to contract marriage with the Canaanites, though they became proselytes. Therefore we must say that she was not of the seven nations of the Canaanites, but of some other nation, and sojourned there. But others say that that prohibition took not place before the entrance into the promised land,” etc.<\/p>\n Mat 1:5. Rahab. Another heathen woman, a sinner also. Undoubtedly the woman of Jericho (Jos 2:1; Jos 6:23; Jos 6:25). But by heroic faith she rose above her degradation.<\/p>\n Ruth. Still another heathen woman; though personally not criminal, to her also a stain attached according to the Jewish law. The book which bears her name and tells her story is a charming episode of domestic virtue and happiness in the anarchical period of the Judges, when might was right. Its position in the canon is a recognition of the working of Gods grace outside of Israel, and a prophecy of the calling of the Gentiles.Compare the record in Rth 4:18-22. The long interval between the taking of Jericho and the birth of David (366 years according to Ussher), has led to the supposition that some names are omitted here, as is certainly the case in Mat 1:8-11. But Rahab was probably young at the time Jericho was taken, Boaz old at the time of his marriage, and David was the youngest son of an old man. See further under Mat 1:17.<\/p>\n Observe, Here are several women mentioned in our Savior’s genealogy, and all, or most of them, have a brand of infamy upon them. Thamar was one, with whom her father-in-law, Judah, committed incest; Rahab is called an harlot; Ruth came of Moab, whom Lot begat of his own daughter; and Bathsheba, the wife of Uriah, was one with whom David had committed adultery. <\/p>\n Now the wisdom of God has thought fit to leave all this upon record for several ends and purposes.<\/p>\n 1. To denote the freeness of God’s grace, which extends itself in the saving effects and benefits of it to them that are most unworthy and ill-derserving.<\/p>\n 2. To encourage the greatest sinners to unto Christ by faith, and seek to be ingrafted into him: for as Christ, by the power of his godhead, did purify our nature from all the pollution of our ancestors, so he can, by the power of his grace and spirit, sanctify our persons and natures, how foul and impure soever they either are or have been.<\/p>\n 3. Hereby our Lord gives us to understand, That he came to save the most notorious sinners, as well as those lives have been less scandalous.<\/p>\n 4. This is recorded for the support of such as are illegitimate and base-born, how vile soever their parents’ sin has rendered them in the eyes of men, it is their own sin only which exposes them to contempt in the sight of God. It is not illegitimacy, but unregeneracy, that makes us objects of God’s wrath.<\/p>\n Mat 1:5. Salmon begat Booz of Rachab Viz., after their settlement in Canaan. It is not exact said that this woman was Rahab of Jericho, commonly called the harlot, but it is highly probable she was; for that Rahab was contemporary with Salmon, and a remarkable person, and there was no other of that name, especially of that age, of whom the compiler of the table could possibly suppose his reader to have any knowledge. It is true she was of one of those idolatrous nations with which the Israelites were forbidden to marry. But as the reason of that prohibition was only lest they should be tempted to idolatry, it could have no force in the case of Rahab, who, before her marriage with Salmon, undoubtedly acknowledged the God of Israel for the true God, and became a proselyte of righteousness. And Booz begat Obed of Ruth Although the son of a Moabite by an Israelitish woman was forbidden to enter into the congregation of the Lord; that is, at least was rendered incapable of being a prince in Israel, and perhaps even of being naturalized by circumcision; yet it evidently appears from this celebrated instance, Ruth being a Moabitess, that this precept was not understood as excluding the descendants of an Israelite by a Moabitish woman from any hereditary honours and privileges, otherwise the kinsman of Booz would not have wanted a much better reason than any he assigned, (Rth 4:6,) for refusing to marry Ruth, when she became a widow. And Obed begat Jesse Inasmuch as there were at least 300 years between Salmon and David, and only three persons are here named as intervening to fill up that space of time, viz., Booz, Obed, and Jesse, they must each of them have been about 100 years old at the birth of his son, here named, which is not to be wondered at, considering the age in which they lived. Moses, a little before their time, had lived 120 years, when his natural strength was not abated. And Caleb, at 85, was strong and fit for war. Add to this, that they were persons of eminent piety, and therefore, probably, God vouchsafed to each of them a longer life than ordinary, and continued their strength to a late period thereof.<\/p>\n And Salmon begat Boaz of Rahab; and Boaz begat Obed of Ruth; and Obed begat Jesse; 5. Salmon Jesse ] According to the received chronology the space of time between Salmon and Jesse was not less than 400 years. In that space there are only four generations recorded in the text. Either then the received … Continue reading “Exegetical and Hermeneutical Commentary of Matthew 1:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-23159","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23159","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=23159"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23159\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23159"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23159"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23159"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"